大方廣佛華嚴經隨疏演義鈔 86.16

86.16

Regarding the Commentary's line beginning 'The text has ten lines and five pairs', the commentary text has three parts: First, it explains generally in terms of shared characteristics. Second, from 'Yet the first pair' onwards, it explains by progressive development; thus the overarching Invincible Banner serves as the primary agent of benefit, and for the remaining four by turns, what was benefited transforms into an agent of benefit. Third, from 'If in terms of the ability to illuminate' onwards, it explains the general and the particular, showing that the overarching Invincible Banner encompasses five meanings. Although the first single capability is designated with a general title, it immediately receives a specific name; hence it says, 'The abilities to illuminate are all particular meanings within the general'—this will become evident upon careful examination. Regarding the Commentary's statement 'Therefore, Sudhana was able to accomplish the practices of many eons in a single lifetime', since it is by the power of the good friend, within the span of an instant. Or, in the presence of a Buddha, one may see the eons of practice, numbering as many as the dust motes of unspeakably unspeakable Buddha-fields, without fatigue—how then could a single lifetime not pass through many eons? This is because the rishi's power commands temporal duration with ease. It is like the worldly Wang Zhi who encountered the immortals playing chess; having just watched, the handle of his axe rotted away and three years had already passed, yet he still considered it merely the space of a meal. Since [an immortal] can make the long into the short, he can likewise make the short into the long. It is like King Mu of Zhou following the illusionist: though many years passed, it was actually only an instant. Therefore, it concludes: 'One should not fix its purport by the length or brevity of time, or the broadness or narrowness of space.' Regarding the Commentary's statement 'He was long because he well knew the three periods of time; he was straight because he well knew the supreme truth', this draws on the meaning of the ninth dwelling. Furthermore, the sūtra states: 'This bodhisattva well knows ten kinds of dharmas. What are the ten? Namely: well knowing the taking of rebirth by all sentient beings; well knowing the manifestation of all karmas and afflictions; well knowing the continuity of habitual propensities; well knowing the upāyas practiced; well knowing immeasurable dharmas; well understanding all deportments; well knowing the distinctions among world realms; well knowing matters of the past and future; well knowing how to expound conventional truth; and well knowing how to expound ultimate truth.' Explanation: If taken strictly, it only takes the eighth and tenth lines. If spoken of generally, excluding the tenth line, all the rest are dharmas of the three periods of time.